Opposition to Jamaat-e-Islami in Kerala: A Clash of Secular Ideals and Religious Politics

By M.S Shyju, Tr. New Age Islam (This article has been translated from Malayalam by Grace Mubashir of NewAgeIslam.com) 24 December 2024 This Article Focuses On The Ideological Differences Between Jamaat-E-Islami And Kerala's Secular Tradition, Making An In-Depth Analysis Of Reasons Behind Opposition To The Organization. Jamaat-e-Islami, founded in 1941 by Abul A’ala Maududi ------ Kerala, with its vibrant social texture and progressive values, has continually upheld secularism as an integral part of its identity. Though one of the most diverse states in terms of religious groups and cultures, Kerala successfully maintains a secular ethos through a historical and social evolution unique to this state. An environment so unique, though, is challenged by an organization like Jamaat-e-Islami, which merges politics with religion, raising considerable concerns among those who are secular-minded. Kerala's Renaissance and Its Secular Roots This has come as the legacy of reformers who laid down the foundations for modern Kerala with Sree Narayana Guru, Ayyankali, Poykayil Appachan, Chattambi Swami, Vakkom Moulavi, and Ayya Vaikunda Swami toiling away at liberation from caste and religious orthodoxy's strong grip over society. Their visions paved the way for renaissance in Kerala by building the basis for equality and justice. It was these left movements over time that also went to build further a more progressive and secular character to the state. The ideals gave birth to the commitment of Kerala to democracy as both a way of life and a system of governance. The core tenets of democracy, equality, justice, and individual freedom, were well in line with the vision of the renaissance leaders. The secular fabric of Kerala thus became an integral part of its social identity where religion was respected as a private right but strictly separated from politics. The Ideological Conflict with Jamaat-e-Islami Jamaat-e-Islami, founded in 1941 by Abul A’ala Maududi in undivided India, presents a stark ideological contrast to Kerala’s secular ethos. The organization advocates for a society governed by Islamic laws, viewing democracy as incompatible with their interpretation of Islamic principles. Maududi’s vision emphasized that Muslims should strive to establish a theocratic state where divine law, rather than man-made systems, governs all aspects of life. Even when Jamaat moderates its position on some aspects, for instance, regarding contesting elections and holding state jobs, its stance still appears more strategic than theological. The underlying belief within the organization remains that secular democracy is anti-Islam at its core. This approach clashes with Kerala's entrenched secular nature and evokes massive resistance not only among the people at large but also from other Muslim bodies. Jamaat-e-Islami and Its Critiques Within the Muslim Community Jamaat-e-Islami is criticized not only by secular groups but also by other Muslim organizations within the state of Kerala. The traditional Muslim organizations like Sunnis, Mujahids, and Tablighis criticize the ideology of the Jamaat, alleging that it has created division among Muslims and distorted religious principles. The Jamaat terms these groups as "incomplete in faith" because they do not follow the ideology of the Jamaat regarding Islam. This intra-community criticism has historical roots. For decades, Jamaat-e-Islami has positioned itself as the sole arbiter of Islamic authenticity, challenging other Muslim organizations and creating divisions. This antagonistic approach has alienated many ordinary Muslims, who view the Jamaat as overly rigid and disconnected from the lived realities of Kerala’s pluralistic society. The Secular Community's Concerns For Kerala's secular-minded community, the main concern with Jamaat-e-Islami is its mixing of religion with politics. Democracy may allow religious freedom, but it also requires that religion be a private matter and not a basis for political action. The attempts by Jamaat-e-Islami to politicize religion threaten this delicate balance and raise fears of communal polarization and the erosion of democratic values. It has, once again, alarmed secular forces that Jamaat-e-Islami is using modern tools in the form of media outlets like the newspaper *Madhyamam* and the TV channel *Media One*. These are seemingly independent, but are perceived as platforms for spreading the ideology of Jamaat-e-Islami under the guise of cultural and social activism. It is this dual strategy—the use of public discourse and keeping the core theocratic—that has helped the Jamaat become visible and influential in the public sphere of Kerala. The Welfare Party: A Political Extension The Welfare Party, which was formed as the political wing of Jamaat-e-Islami, is a clear example of the organization's efforts to find a space in Kerala's democratic setup. While the party accommodates members from other communities for a secular façade, its leadership and agenda are still very much aligned with the ideology of the Jamaat. This has been criticized by many as a "puppet" of Jamaat-e-Islami to fulfill its aim of an Islamic state. The use of mosques and religious institutions for political purposes by the Welfare Party has raised added concerns. Such actions blur the lines between religious devotion and political mobilization and undermine the secular principles on which Kerala's society has fought hard to establish. Historical Parallels and Contemporary Challenges The growth of Jamaat-e-Islami in Kerala parallels the growth of Hindutva politics at the national level. Both the organizations use religion as a political tool, trying to redesign society according to their individual ideologies. The secular community of Kerala is confronted by a dual challenge: opposition both to majoritarian politics and Islamist politics. When the majoritarian threatens to damage the pluralistic fabric of India, Jamaat-e-Islami poses a localized challenge to Kerala's secular ethos. In this case, defending democracy requires attention to both threats simultaneously, because small doses of religious extremism have great consequences. Conclusion: The Need for Vigilance and Unity These social progress and secular identity have come as the result of centuries of struggle and reform. To protect these gains, vigilance is always necessary against the forces that seek to exploit religion for political gain. The ideology of Jamaat-e-Islami, which denies democracy and advocates theocratic governance, is a direct challenge to the secular values defining Kerala. As Kerala continues to grapple with these issues, it is essential for the secular and democratic forces in the state to remain united. Exposing and countering the Jamaat's ideological agenda can ensure that Kerala's social fabric remains inclusive and its democratic institutions robust. The battle against religious extremism, whether in its Hindutva or Islamist forms, is not only a political necessity but also a moral imperative for all who cherish the ideals of equality, justice, and freedom. ---- This article is the translation of original article published in TrueCopyThink in Malayalam by M.S Shyju. Malayalam Article: ജമാഅത്തെ ഇസ്ലാമി എന്തുകൊണ്ട് എതിർക്കപ്പെടുന്നു, മതേതര കേരളത്തിന് കാരണങ്ങളുണ്ട് URL: https://www.newageislam.com/the-war-within-islam/jamaat-islami-kerala-secular-ideals-religious/d/134118 New Age Islam, Islam Online, Islamic Website, African Muslim News, Arab World News, South Asia News, Indian Muslim News, World Muslim News, Women in Islam, Islamic Feminism, Arab Women, Women In Arab, Islamophobia in America, Muslim Women in West, Islam Women and Feminism